(Ps. 24:6; 27:8, 9; 105:4; Prov. 29:26; Hos. 5:15) The Hebrews spoke of ‘lifting up another’s face,’ thereby meaning to ‘show consideration for’ such one.—1 Sam. 25:35.

To ‘soften another’s face’ indicates an allaying of his anger or a gaining of his favor and goodwill.—Ex. 32:11; Ps. 119:58.

‘Making one’s face to shine’ toward another expresses favor (Num. 6:25; compare Psalm 80:7), and ‘setting a person before one’s face’ denotes favorable attention.—Ps. 41:12; compare Psalm 140:13.

‘Face to face’ may denote intimate association or communication. Thus, Moses was privileged to have such a close relationship with God and be used so powerfully by God that he is referred to as a prophet “whom Jehovah knew face to face.” (Deut. 34:10-12) While it is said that Moses beheld “the appearance of Jehovah,” and that Jehovah spoke to him “mouth to mouth,” yet Moses never saw Jehovah’s face literally. Rather, as the context shows, it was God’s speaking through angelic spokesmen to Moses in open, verbal communication (rather than by visions or dreams) that gave the basis for such expression. (Num. 12:6-8; Ex. 33:20; Gal. 3:19; compare Genesis 32:24-30; Hosea 12:3, 4.) Moses recalled to Israel that God spoke “face to face” with them, since they heard the loud voice at Sinai, though none of them actually saw Jehovah.—Deut. 5:4; 4:11-15; Heb. 12:19.

By contrast, Jesus, in his prehuman existence, had personally been with the Father and he pointed out that angels, spirit sons of God, also behold the “face” of God, serving in his heavenly courts. (John 1:18; 8:57, 58; Matt. 18:10; compare Luke 1:19.) So, too, those called to be joint heirs with Christ in the heavens, in due time, see Jehovah God.—1 John 3:1-3.

Comparing the understanding of God’s purpose that the early Christian congregation had with the fuller understanding to be had in the latter days, the time of the congregation’s maturity, the apostle Paul said: “For at present we see in hazy outline by means of a metal mirror, but then it will be face to face.”—1 Cor. 13:12; compare 2 Corinthians 3:18; 4:6.

To say or do anything ‘to one’s face’ indicates directness, an open confrontation (Deut. 7:10; Job 21:31), and, in an unfavorable sense, may imply audacity and disrespect. (Job 1:11; Isa. 65:3) A related expression is ‘the rebuke of the face.’—Ps. 80:16.

To ‘set or direct one’s face’ has the sense of looking toward some goal, purpose or desire (Gen. 31:21; 1 Ki. 2:15; 2 Ki. 12:17), and carries the thought of strong intention and determination. (2 Chron. 20:3; Dan. 11:16-19; Luke 9:51-53) Daniel ‘set his face to Jehovah’ in that he earnestly sought him, looking to him for help. (Dan. 9:3; compare 2 Corinthians 1:11.) Strong determination is often reflected in the countenance by the firm set of the lips and jaw, and the steadiness of the gaze. Isaiah ‘set his face like a flint’ in his determination not to let enemy attempts turn him from his assigned ministry. (Isa. 50:7) Rebellious Judeans “made their faces harder than a crag” in their obstinacy and refusal to accept correction. (Jer. 5:3) On the other hand, Jehovah’s ‘setting his face against’ the violators of his righteous law meant their rejection and condemnation, resulting in calamity or death.—Lev. 17:10; 20:3-6; Jer. 21:10; compare 1 Peter 3:12.

To ‘conceal the face’ has a variety of meanings, depending on the circumstance. Jehovah God’s concealing his face often signifies a withdrawal of his favor or sustaining power. This may be as a consequence of the disobedience of the individual or body of persons involved, such as the nation of Israel. (Job 34:29; Ps. 30:5-8; Isa. 54:8; 59:2) In some cases it may denote that Jehovah refrains from revealing himself by action or reply, awaiting his own due time. (Ps. 13:1-3) David’s request, “Conceal your face from my sins,” petitioned God to pardon or set aside such transgressions.—Ps. 51:9; compare 10:11.

The concealing or covering of the face by a human or an angel may express humility or reverential fear and respect. (Ex. 3:6; 1 Ki. 19:13; Isa. 6:2) It may also be a sign of mourning. (2 Sam. 19:4) By contrast, Eliphaz falsely intimated that Job’s prosperity had made him arrogant, so that, in effect, he was ‘covering his face with his fattiness.’ (Job 15:27) As in Haman’s case, for another to cover one’s face could represent shamefulness and possibly doom.—Esther 7:8; compare Psalm 44:15; Jeremiah 51:51.

‘Turning the face away’ may display insulting indifference or contempt. (2 Chron. 29:6; Jer. 2:27; 32:33) God manifests his disdain for those who reject his counsel by showing them “the back, and not the face,” in their day of disaster.—Jer. 18:17.

To ‘spit in the face’ of another was a particularly significant act of reproach or humiliation.—Num. 12:14; Deut. 25:9; Isa. 50:6; Matt. 26:67.

ONE’S PERSON, OR PRESENCE

Since the face is the most distinctive part of a person, identifying him more than any other feature of the body as well as being most expressive of his personality, the word “face” at times was used metonymously for one’s own person or self. See, for example, 2 Samuel 7:9; 17:11 and Acts 3:19, where the expressions “before you” (in the phrase “from before you”), “your own person,” and “person” come from the original Hebrew or Greek words for “your face” or “face.” In other cases the “face” may refer to the person’s presence, as at Acts 3:13.

The “showbread” of the tabernacle is literally called “the bread of faces” in Hebrew (Ex. 25:30), that is, it was the bread of Jehovah’s presence. This expression emphasized his closeness to the people as represented in the sanctuary.

OTHER USAGES AND TERMS

The Greek term for “face” at times denotes the appearance a person presents, as by reason of wealth or poverty, high rank or lowly position, and similar things.—Matt. 22:16; 2 Cor. 5:12; Gal. 2:6.

ʼAph (Heb.), literally, “nose,” “nostrils” (dual), where translated “face,” usually has reference to the literal physical face, and appears often where an individual is bowing, inasmuch as the ancient custom was to bow with the nose touching the ground.—Gen. 19:1; 1 Sam. 20:41; 1 Ki. 1:23.

ʼAʹyin (Heb.), “eye,” is used in the sense of “aspect” or what is viewed by the eye, such as the earth’s “face” or surface (Ex. 10:5, 15; Num. 22:5, 11), or in speaking of Jehovah as appearing to his people, figuratively, “face to face.”—Num. 14:14.

FAIR HAVENS

A harbor near the city of Lasea identified with the bay on the S coast of Crete that still bears the same name in modern Greek, Kalous Limionas. (Acts 27:7, 8) This bay is located about five miles (8 kilometers) E of Cape Matala, the southernmost point of Crete.

In 58 C.E. the apostle Paul, as a prisoner, was sailing from Myra (on the southern coast of Asia Minor) via Cnidus en route to Rome. The more direct way from Cnidus to Rome would have been to the N of Crete. But evidently adverse winds, probably from the NW, forced the mariners to take a southerly course from Cnidus to Crete and then sail under the shelter of the island’s S coast, finally reaching Fair Havens with difficulty.—Acts 27:5-8.

When consideration was given to leaving Fair Havens “considerable time had passed,” perhaps in waiting there for the wind to abate or due to the slow and difficult journey. It was already past the atonement day fast (late September or early October) and hence navigation was hazardous.—Acts 27:9.

Paul, who had often been in dangers at sea and had personally experienced at least three previous shipwrecks (2 Cor. 11:25, 26), wisely recommended that the boat winter at Fair Havens. (Whether his advice was inspired on this occasion is not revealed in the account.) However, the army officer, evidently in control of matters, heeded the advice of the pilot and the shipowner instead. Fair Havens was an “inconvenient” harbor for wintering, so the majority advised leaving there, and the mariners set sail for Phoenix farther down the coast. The softly blowing S wind was deceptive. Soon thereafter the ship was seized by a tempestuous wind and finally was wrecked on the coast of Malta, over 600 miles (965 kilometers) to the W.—Acts 27:9-15, 39-41; 28:1.

Regarding this account in Acts, James Smith writes: “It is interesting to observe how each addition to our knowledge of the scene confirms its authenticity and accuracy. It now appears from Mr. Brown’s observations and survey, that Fair Havens is so well protected by islands and reefs, that though not equal to Lutro [thought to be Phoenix], it must be a very fair winter harbour; and that considering the suddenness, the frequency, and the violence with which gales of northerly wind spring up, and the certainty that, if such a gale sprung up in the passage from Fair Havens to Lutro, the ship must be driven off to sea, the prudence of the advice given by the master and owner was extremely questionable, and that the advice given by St. Paul may probably be supported even on nautical grounds.”—The Voyage and Shipwreck of St. Paul, Second Edition, 1856, p. 84, ftn.

FAITH

“The assured expectation of things hoped for, the evident demonstration of realities though not beheld.” (Heb. 11:1) “Assured expectation” translates the Greek word hy·poʹsta·sis. This term is common in ancient papyrus business documents. It conveys the idea of something that underlies visible conditions and guarantees a future possession. In view of this, Moulton and Milligan suggest the rendering: “Faith is the title-deed of things hoped for.” The Greek word eʹleg·khos, rendered “evident demonstration,” conveys the idea of bringing forth evidence that demonstrates something, particularly something contrary to what appears to be the case. Thereby this evidence makes clear what has not been discerned before and so refutes what only appeared to be the case. The “evident demonstration,” or evidence for conviction, is so positive or powerful that faith is said to be it.

Faith is, therefore, the basis for hope and the evidence for conviction concerning unseen realities. The entire body of truths delivered by Jesus Christ and his inspired disciples constitutes the true Christian “faith.” (John 18:37; Gal. 1:7-9; Acts 6:7; 1 Tim. 5:8) Christian faith is based on the complete Word of God, including the Hebrew Scriptures, to which Jesus and the writers of the Christian Greek Scriptures frequently referred in support of their statements.

Faith is based on concrete evidence. The visible creative works testify to the existence of an invisible Creator. (Rom. 1:20) The actual occurrences taking place during the ministry and earthly life of Jesus Christ identify him as the Son of God. (Matt. 27:54; see JESUS CHRIST.) God’s record of providing for his earthly creatures serves as a valid basis for believing that he will surely provide for his servants, and his record as a Giver and Restorer of life lends ample evidence to the credibility of the resurrection hope. (Matt. 6:26, 30, 33; Acts 17:31; 1 Cor. 15:3-8, 20, 21) Furthermore, the reliability of God’s Word and the accurate fulfillment of its prophecies instill confidence in the realization of all His promises. (Josh. 23:14) Thus, in these many ways, “faith follows the thing heard.”—Rom. 10:17; compare John 4:7-30, 39-42; Acts 14:8-10.

So faith is not credulity. The person who may ridicule faith usually has faith himself in tried and trusted friends. The scientist has faith in the principles of his branch of science. He bases new experiments on past discoveries and looks for new discoveries on the basis of those things already established as true. Likewise, the farmer prepares his soil and sows the seed, expecting, as in previous years, that the seed will sprout and that the plants will grow as they receive the needed moisture and sunshine. Therefore faith in the stability of the natural laws governing the universe actually constitutes a foundation for man’s plans and activities. Such stability is alluded to by the wise writer of Ecclesiastes: “The sun also has flashed forth, and the sun has set, and it is coming panting to its place where it is going to flash forth. The wind is going to the south, and it is circling around to the north. Round and round it is continually circling, and right back to its circlings the wind is returning. All the winter torrents are going forth to the sea, yet the sea itself is not full. To the place where the winter torrents are going forth, there they are returning so as to go forth.”—Eccl. 1:5-7.

ANCIENT EXAMPLES OF FAITH

Each one of the “so great a cloud of witnesses” mentioned by Paul (Heb. 12:1) had a valid basis for faith. For example, Abel logically knew about God’s promise concerning a “seed” that would bruise “the serpent” in the head. And he saw tangible evidences of the fulfillment of the sentence Jehovah pronounced upon his parents in Eden. Outside Eden, Adam and his family ate bread in the sweat of their face because the ground was cursed and, therefore, produced thorns and thistles. Likely Abel observed that Eve’s craving was for her husband and that Adam dominated his wife. Undoubtedly his mother commented about the pain attending her pregnancy. Then, too, the entrance to the garden of Eden was being guarded by cherubs and the flaming blade of a sword. (Gen. 3:14-19, 24) All of this constituted an “evident demonstration,” giving Abel the assurance that deliverance would come through the ‘seed of promise’ and therefore, prompted by faith, he “offered God a sacrifice of greater worth than Cain.”—Heb. 11:4.

Abraham had a firm basis for faith in a resurrection, for he and Sarah had experienced the miraculous restoration of their reproductive powers, which was, in a sense, comparable to a resurrection, allowing Abraham’s family line to continue through Sarah. Isaac was born as the result of this miracle. When told to offer up Isaac, Abraham had faith that God would resurrect his son. He based such faith on God’s promise that it was by means of Isaac that “what will be called ‘your seed’ will be.”—Gen. 21:12; Heb. 11:11, 12, 17-19.

Evidence for genuine conviction was also involved in the case of those who came to or who were brought to Jesus to be healed. Even if not eyewitnesses personally, they at least had heard about Jesus’ powerful works. Then, on the basis of what they saw or heard, they concluded that Jesus could heal them also. Moreover, they were acquainted with God’s Word and thus were familiar with the miracles performed by the prophets in times past. Upon hearing Jesus, some concluded that he was “The Prophet” and others that he was “the Christ.” In view of this, it was most fitting for Jesus on occasion to say to those who were healed, “Your faith has made you well.” Had those persons not exercised faith in Jesus, they would not have approached him in the first place and, therefore, would not have received healing for themselves.—John 7:40, 41; Matt. 9:22; Luke 17:19.

Likewise, the great faith of the army officer who entreated Jesus in behalf of his manservant rested on evidence, on the basis of which he concluded that Jesus’ merely ‘saying the word’ would result in the healing of his manservant. (Matt. 8:5-10, 13) However, we note that Jesus healed all who came to him, not requiring faith greater or less according to their disease, nor failing to heal any of these with the excuse that he could not do it because their faith was not strong enough, as so-called “faith healers” have done. Jesus performed these healings as a witness, to establish faith. In his home territory, where much unfaithfulness was expressed, he chose not to perform many powerful works, not because of inability,